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2
129-178

  • He practised the like imposture on your father: this black-faced one checkmated an Adam.
  • این چنین تلبیس با بابات کرد ** آدمی را این سیه رخ مات کرد
  • This crow is busy on the chessboard; look not you upon his game with an eye that is half-asleep, 130
  • بر سر شطرنج چست است این غراب ** تو مبین بازی به چشم نیم خواب‏
  • Because he knows many formidable moves which will stick in your throat like a straw.
  • ز آن که فرزین بندها داند بسی ** که بگیرد در گلویت چون خسی‏
  • His straw will stay in your throat for years. What is that straw? Love of rank and wealth.
  • در گلو ماند خس او سالها ** چیست آن خس مهر جاه و مالها
  • Wealth is the straw, since in your throat, O infirm one, it is an obstacle (barrier) to the Water of Life.
  • مال خس باشد چو هست ای بی‏ثبات ** در گلویت مانع آب حیات‏
  • If an artful enemy carry off your wealth, a robber will have carried off a robber.
  • گر برد مالت عدوی پر فنی ** ره زنی را برده باشد ره زنی‏
  • How a snake-catcher stole a snake from another snake-catcher.
  • دزدیدن مارگیر ماری را از مارگیری دیگر
  • A petty thief carried off a snake from a snake-catcher and in his folly was accounting it a prize. 135
  • دزدکی از مارگیری مار برد ** ز ابلهی آن را غنیمت می‏شمرد
  • The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.
  • وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار
  • The snake-catcher saw him (dead); then he recognised him and said, “My snake has emptied him of life.
  • مارگیرش دید پس بشناختش ** گفت از جان مار من پرداختش‏
  • My soul was desiring of Him (God) in prayer that I might find him and take the snake from him.
  • در دعا می‏خواستی جانم از او ** کش بیابم مار بستانم از او
  • Thanks to God that that prayer was rejected: I thought ’twas loss, but it has turned out to be gain.”
  • شکر حق را کان دعا مردود شد ** من زیان پنداشتم آن سود شد
  • Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them. 140
  • بس دعاها کان زیان است و هلاک ** وز کرم می‏نشنود یزدان پاک‏
  • How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.
  • التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او
  • A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole.
  • گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفره‏ی عمیق‏
  • He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live;
  • گفت ای همراه آن نام سنی ** که بد آن تو مرده را زنده کنی‏
  • Teach (it) me, that I may do good and by means of it endow the bones with life.”
  • مر مرا آموز تا احسان کنم ** استخوانها را بد آن با جان کنم‏
  • Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech,
  • گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست‏
  • For it wants breath purer than rain and more piercing in action than the angels. 145
  • کان نفس خواهد ز باران پاک‏تر ** وز فرشته در روش دراک‏تر
  • (Many) lifetimes were needed that the breath might be purified, so that he (its owner) was entrusted with the treasury of the Heavens.
  • عمرها بایست تا دم پاک شد ** تا امین مخزن افلاک شد
  • (Suppose that) thou hast grasped this rod firmly in thy hand: whence will accrue to thy hand the cunning of Moses?”
  • خود گرفتی این عصا در دست راست ** دست را دستان موسی از کجاست‏
  • He said, “If I am not one to pronounce (such sacred) mysteries, do thou pronounce the Name over the bones.”
  • گفت اگر من نیستم اسرار خوان ** هم تو بر خوان نام را بر استخوان‏
  • Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work?
  • گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست‏
  • How has this sick man no care for himself? How has this corpse no care for (spiritual) life? 150
  • چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را
  • He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.”
  • مرده‏ی خود را رها کرده ست او ** مرده‏ی بیگانه را جوید رفو
  • God (answered and) said, “The backslider seeks backsliding: the thistle that has grown (in him) is the retribution for (consequence of) his sowing.”
  • گفت حق ادبارگر ادبار جوست ** خار روییده جزای کشت اوست‏
  • He that sows the seed of thistles in the world, be warned not to look for him in the rose-garden.
  • آن که تخم خار کارد در جهان ** هان و هان او را مجو در گلستان‏
  • If he take a rose in his hand, it becomes a thistle; and if he go to a friend, he (the friend) becomes a snake.
  • گر گلی گیرد به کف خاری شود ** ور سوی یاری رود ماری شود
  • The damned wretch is an elixir which transmutes into poison and snakes; (his elixir is) contrary to the elixir of the God-fearing man. 155
  • کیمیای زهر و مار است آن شقی ** بر خلاف کیمیای متقی‏
  • How the Súfí enjoined the servant to take care of his beast and how the servant said, “Lá hawl.”
  • اندرز کردن صوفی خادم را در تیمار داشت بهیمه و لاحول گفتن خادم
  • A Súfí was wandering round the world till one night he became a guest at a monastery (for Súfís).
  • صوفیی می‏گشت در دور افق ** تا شبی در خانقاهی شد قنق‏
  • He had a beast (ass): he tied it in the stable, (while) he (himself) sat at the top of the dais with his friends.
  • یک بهیمه داشت در آخر ببست ** او به صدر صفه با یاران نشست‏
  • Then he engaged with his friends in (mystical) meditation: the presence of the Friend (the murshid) is (like) a book in front (of the muríd).
  • پس مراقب گشت با یاران خویش ** دفتری باشد حضور یار بیش‏
  • The Súfí's book is not (composed of) ink of letters (letters written with ink): it is naught but a heart white as snow.
  • دفتر صوفی سواد حرف نیست ** جز دل اسپید همچون برف نیست‏
  • The scholar's provision is (consists of) pen-marks (written letters and words). What is the Súfí's provision? Footmarks. 160
  • زاد دانشمند آثار قلم ** زاد صوفی چیست آثار قدم‏
  • He (the Súfí) stalks the game, like a hunter: he sees the musk-deer's track and follows the footprints.
  • همچو صیادی سوی اشکار شد ** گام آهو دید بر آثار شد
  • For some while the track of the deer is (the) proper (clue) for him, (but) afterwards ’tis the navel (musk-gland) of the deer that is his guide.
  • چند گاهش گام آهو در خور است ** بعد از آن خود ناف آهو رهبر است‏
  • When he has given thanks for (having been favoured with knowledge of) the track and has traversed the way, of necessity by means of that track he arrives at a goal.
  • چون که شکر گام کرد و ره برید ** لاجرم ز آن گام در کامی رسید
  • To go one stage (guided) by the scent of the musk-gland is better than a hundred stages of (following) the track and roaming about.
  • رفتن یک منزلی بر بوی ناف ** بهتر از صد منزل گام و طواف‏
  • The heart that is the rising-place of the moonbeams (of Divine light) is for the gnostic (the means of revelation indicated by the words) its doors shall be opened. 165
  • آن دلی کاو مطلع مهتابهاست ** بهر عارف فتحت ابوابهاست‏
  • To you it is a wall, to them it is a door; to you a stone, to (those) venerated ones a pearl.
  • با تو دیوار است و با ایشان در است ** با تو سنگ و با عزیزان گوهر است‏
  • What you see plainly in the mirror—the Pír sees more than that in the brick.
  • آن چه تو در آینه بینی عیان ** پیر اندر خشت بیند بیش از آن‏
  • The Pírs are they whose spirits, before this world existed, were in the Sea of (Divine) bounty.
  • پیر ایشان‏اند کاین عالم نبود ** جان ایشان بود در دریای جود
  • Before (the creation of) this body they passed (many) lifetimes; before the sowing they took up (harvested) the fruit (produce).
  • پیش از این تن عمرها بگذاشتند ** پیشتر از کشت بر برداشتند
  • They have received the spirit before (the creation of) the form; they have bored the pearls before (the creation of) the sea. 170
  • پیشتر از نقش جان پذرفته‏اند ** پیشتر از بحر درها سفته‏اند
  • (Whilst) consultation was going on as to bringing mankind into existence, their spirits were in the Sea of (Divine) Omnipotence up to the throat.
  • مشورت می‏رفت در ایجاد خلق ** جانشان در بحر قدرت تا به حلق‏
  • When the angels were opposing that (creation of man), they (the Pírs) were secretly clapping their hands (in derision) at the angels.
  • چون ملایک مانع آن می‏شدند ** بر ملایک خفیه خنبک می‏زدند
  • He (the Pír) was made acquainted with the (material) form of every existent being, before this Universal Soul became fettered (by materiality).
  • مطلع بر نقش هر که هست شد ** پیش از آن کاین نفس کل پا بست شد
  • Before the (creation of the) heavens they have seen Saturn, before the (existence of) seeds they have seen the bread.
  • پیشتر ز افلاک کیوان دیده‏اند ** پیشتر از دانه‏ها نان دیده‏اند
  • Without brain and mind they were full of thought, without army and battle they gained victory. 175
  • بی‏دماغ و دل پر از فکرت بدند ** بی‏سپاه و جنگ بر نصرت زدند
  • That immediate intuition (intuitive knowledge) in relation to them is thought; else, indeed, in relation to those who are far (from God) it is vision.
  • آن عیان نسبت به ایشان فکرت است ** ور نه خود نسبت به دوران رویت است‏
  • Thought is of the past and future; when it is emancipated from these two, the difficulty is solved.
  • فکرت از ماضی و مستقبل بود ** چون از این دو رست مشکل حل شود
  • The spirit has beheld the wine in the grape, the spirit has beheld thing (entity) in nothing (nonentity);
  • روح از انگور می را دیده است ** روح از معدوم شی را دیده است‏